Arabic Translation: Settler Colonialism and the Elimination of the Native (2006)

Wolfe, Patrick

doi:10.1080/2201473x.2012.10648834

Cited by 36 publications

(42 citation statements)

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“…As this work has demonstrated, there is a complex politics of "being Indigenous" on social media (Petray, 2011). To express one's Indigeneity online is to defy the colonial project of elimination (Wolfe, 2006), at both corporeal and discursive registers. For Indigenous social media users, to have control of how oneself and one's social group are represented is to challenge forces that define them in terms of what they lack, and to make possible other futures.…”

Section: Social Media Indigenous Activism and The Project Of Decolonizationmentioning

confidence: 89%

“…Digital technologies have ambivalent consequences for Indigenous peoples (Brown & Nicholas, 2012). As work across the disciplines of sociology, media studies, and cultural studies has shown, social media can also work to extend and intensify the colonial "logic of elimination" (Wolfe, 2006). Online, Indigenous Australians are subject to racism, trolling, cyberbullying, doxing, gossip, and lateral violence (Matamoros-Fernández, 2017).…”

Section: Social Media Indigenous Activism and The Project Of Decolonizationmentioning

confidence: 99%

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“They Got Filters”: Indigenous Social Media, the Settler Gaze, and a Politics of Hope

Carlson

Frazer

2020

Social Media + Society

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Social media technologies have had ambivalent political implications for Indigenous peoples and communities. On one hand, they constitute new horizons toward which settler colonial forces of marginalization, disenfranchisement, and elimination can extend and strengthen their power. On the other hand, social media have also offered opportunities to resist and reject the violence of colonization and its ideological counterparts of domination and racial superiority, and work toward imagining and realizing alternative futures. In this article, we draw on insights from settler colonial studies and affect theory to chart the politics of “affect” through the stories of Indigenous Australian social media users. We first argue that the online practices of Indigenous social media users are often mediated by an awareness of the ‘settler gaze’—that is, a latent audience of non-Indigenous others observing in bad faith. We then outline two responses to this presence described by participants: policing the online behaviors of friends and family, and circulating hopeful, inspiring, and positive content. If “policing” is about delimiting the things of which online bodies are capable, then an affective politics of hope is about expanding a body’s capacity to act and imagining other possible futures for Indigenous people.

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Section: Social Media Indigenous Activism and The Project Of Decolonizationmentioning

confidence: 89%

Section: Social Media Indigenous Activism and The Project Of Decolonizationmentioning

confidence: 99%

“They Got Filters”: Indigenous Social Media, the Settler Gaze, and a Politics of Hope

Carlson

Frazer

2020

Social Media + Society

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“…A 'good' woman, as Ballı´relates in the contexts of Jua´rez, aspires to replicate the ideal of a white woman, not one of unrestrained sexuality, as the victims of femicide have been characterised. Hence universalised hierarchies of race (racism) provide biopolitical justification for the denigration of non-white people, or, to use Wolfe's term, 'the elimination of the native' (Wolfe, 2006).…”

Section: Territorial Stigmamentioning

confidence: 99%

Coloniality and the political economy of gender: Edgework in Juárez City

Gamlin

2021

Urban Studies

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The manner in which urban locations are drawn into the global economy defines their spatial organisation, distribution and utilisation. The relationships that are generated by this process include economic exchanges, racialised dynamics between workers and owners, gendered divisions of labour and the use and abuse of natural resources and infrastructure. These encounters of globalisation are often unequal or awkward and mediated by varying forms of violence, from structural to interpersonal, as these are used to rebalance the terms on which they meet. Using coloniality as an analytical tool, this article discusses the delicate balance of these Western-led encounters. Globalisation has become colonial by embedding hierarchical relationships in the foundations of the modern political economy. Gender identities, whiteness and non-whiteness, developed and underdeveloped are continually redefined, stigmatising certain groups and locations while elevating others on the basis of colonial power dynamics. Through a case study of the US–Mexico border city of Juárez, this article examines ethnographic work in its global context to explore how shame has become attached to male identities in locations of urban marginality. Theorising around the coloniality of urban space production, I discuss how Juárez’s border location has shaped its development though gendered and racialised frictions that are kept in check with violence. A coloniality perspective enables the unpicking of dominant conceptions of industrial cities in the Global South as metonyms for underdevelopment. Using the concept of edgework, I draw out how violence oils the wheels of globalisation to renegotiate damaged identities in contexts of territorial stigma.

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“…Coinciding with the Association of Performing Arts Presenters (APAP) annual conference, FND is part of an ongoing conversation in NYC arts spaces around how to formally frame and support the work of Indigenous performance. 5 Where, as Patrick Wolfe reminds us, settler colonialism is "a structure, not an event," such structural critique within arts organizations seems to be part of a larger move to interrogate the responsibility of individual venues, curators, and artists in addressing the ongoing violence of settler colonialism (Wolfe 2006). Arts "presenters" have historically been classified as administrators working 3.…”

Section: Katherine Brewer Ballmentioning

confidence: 99%